VOL. Ill
MARCH 1912
NO. 3
« W H E Word was made flesh arid dwelt among V / us, full of grace and truth"—not grace only but truth-, for "grace and truth came by Jesus Christ." Hence His testimony to Himself, "I am the light of the world;" "I am the way, the truth and the life." And yet we are told delib- erately, by men who claim to be Christians and Christian ministers, that His whole teaching, re- specting matters of vital importance to faith and morals, was steeped in superstition. For let the facts be kept clearly in view: we are called "brainless idiots for believing that the Old Tes- tament is the Word of God; and yet in this we are merely following our Divine Lord." * Sir Robt. Anderson
Published Once a Month by the
" O l j e 3 $ l b l e " 3 i t s t t t u t e o f T L o s
A n g e l e s
LOS ANGELES, CAL. Bible Institute. Preas
FIFTY CENTS A YEAR
MOTTO: I the Lord do keep it: I will water it every moment lest any hurt it, I will keep it night and day."—-Is. 27:3 THE KING'S BUSINESS JT. H. SAMMIS, Editor Entered as Second-Class Matter Nov. 17, 1910, at the postoffice at Los Angeles. Cal. Under the Act of March 3, 1879 Organ of THE BIBLE INSTITUTE OF LOS ANGELES, (Inc.) 269-264 South Main Street (Second Floor) Los Angeles, California Table of Contents Names of the lord- -Editorial Twin Bits
Resurrection of Christ—Greenleaf Christian's Attitude-—L. H. Meyers Two Bits—H. L. Hastings The Hen and the Egg Can You Prove It?
Judge Self--N. H. Canada In the Succession?—J. H. Jowett Personal Evangelism—-T. C. Horton Revelation of Jesus Christ Paul F. Ruske
DIRECTORS
D
, D D. .
,
r.
Lyman Stewart. President . J. M. Irvine. Secretary-Treas,; .
Re». A. B. Pnchard. V.ee.Pres.
T. C. Horton, Superintendent
E. A. K. Hackett
W. E. BUckStone
S. I. Merrill
R. A. Torrey
DOCTRINAL STATEMENT We hold to the Historic Faith of the Church as expressed in the Common Creed of Evangelical Christendom and including: The Maintainance of Good Works. The Second Coming of Christ The Trinity of the Godhead. The Deity of the Christ.
The Personality of the Holy Spirit The Supernatural and Plenary author- ity of the Holy Scriptures. The Unity in Diversity of the Church which is the Body and Bride of Christ. The Substitutionary Atonement. The Necessity of the New Birth. Pll r p o s e : The Institute trains accred- ited men and women, free of cost, in the knowledge and use of the Bible. D e p a r t m e n t s : ( i ) T h e i n s t i t u t e Classes held daily ex- cept Saturday and ¡Sunday. (2) Extension .work. Classes and con- ferences held in neighboring cities and towns. (3) Evangelistic. Meetings conducted by out'evangeligts.
The Immortality of the Soul. The Resurrection of the Body. - The Life everlasting of Believers. ,,' The Endless Punishment of the Im- penitent. The Reality and Personality of Satan (4). Spanish Mission. Meetings every night. • (5) Shon Work. Regular Services in shops ana factories. (6) Jewish Evangelism. Personal work among Hebrew people, (7) Bible Women, House-to-house work and neighborhood classcs. - (B) - .Oil Fields. A mission- to men on the oil fields .'..9) Books and Tracts. Sale..and distri- bution • uf "selected books and; tracts.
tjjrl*- n&
m J E H O V A H 1 KUCH is made in the Bible of God's Name. It stands for Him- self. His Name is near, Ps. 7:1; it is Holy, Ps. 105:3; it is to be feared, "this glorious and fearful Name, the Lord thy God," Dt. 28.58; it must not be profaned, Ex. 20:7; to call on His Name is to be saved, Joel 2:32: saints long to know the Name, Gen. 42:27: they trust in it, Ps. 32;21; love it, Ps. 5:11. and proclaim it, Ps. 22:22;. God's In these names l
Names tell Who He is, but, also What He is. The true use of a name is to describe a nature. "God," to our Saxon fore- fathers, was the common w o r d "good." It named THE GOOD, that is the Chief Good or the Only Good, A most apt name for creation'sBen- efactor. The He- brew word com- monly translated "God, "in our ver- sion is "Elohim," with a totally dif- ferent meaning, viz: the High and Mighty One, it is plural with a sing- u l a r verb, so teaching the plur- ality of might and majesty in God, and, we think, hinting of the Trinity.
God reveals His being, nature, and relations, to His creatures, b u t chiefly to His s a i n t s . E a c h name is a distinct revelation of a Divine attribute or attitude to be realized in the ex- perience of the be- liever. When God made promise to Abraham He said, "I am El Shad- dai," the Almigh- ty, All-able to ful- fill. In so reveal- ing Himself He offers Himself, that faith may ap- propriate Him in all His fullness as so made known. His names are Gospel, the gospel, and tog e t h e r a creed, a theology. Since in Christ "dwells all the
" J e h o v a h" s t a n ds f or " He W h o Is," T he "I am t h a t I am ." "I am El S h a d d a l" e q u a ls this, "I God A l m i g h ty a m ." J e h o v ah T s i d k e nu b e c ame " T he Lord our r i g h t e o u s n e s s ." J e h o v ah Jeshi, J e s u s' name, " T he Lord my S a v i o u r" this. J e h o v ah Shallom, O my soul, " T he L o rd of P e a c e" is He. . J e h o v ah R o p h e ka m a k e s whole, " T he L o rd t h a t h e a l e th thee." J e h o v ah J i r eh is to say, " T he L o rd will see" a n d heed. J e h o v ah Ro'i, d ay by day, " T he L o rd my S h e p h e r d ," lead. J e h o v ah Ori, "Lord my L i g h t ": Sun of my l i fe is He. J e h o v ah Nissi, in t h e fight " T he L o rd my B a n n e r" be. J e h o v ah Goali, my K i n, "Lord my R e d e e m e r" b o re my sin, J e h o v ah Tsuri, "Lord my R o c k ," S h a d ow a nd R e f u g e of t h e flock. J e h o v ah T s i l k a, g r a t e f ul word, Wh i ch m e a ns " T he L o rd t h y shade." J e h o v ah S h om r e k a, "The Lord T hy K e e p e r ," shield a nd blade. J e h o v ah Melek, " t h' Lord is K i n g ," F o r Him be b r a ve a nd t r u e. J e h o v ah Me k e d i s h k em sing, " T he Lord w h o h a l l o ws you." J e h o v ah Me h o q q e nu h e a r. " T he Lord o ur L a w g i v e r ." J e h o v ah S h o p h e t e nu n e ' er " T he L o rd o ur J u d g e" c an err. J e h o v ah T s a b b a o t h, T hy rod Shall rule, "O Lord of Ho s t s ." J e h o v ah Elohim. "Lord God," In T h ee my spirit boasts. J e h o v ah S h a mm a h, e v e r y w h e r e, T h is T hy n a me " T he L o rd is there." J e h o v ah Osenu, to Thee, "The L o rd o ur Ma k e r ," g l o ry be.
fullness of the God head bodily," Col. 2:9; to Him belong the Royal titles, and since He is ours, 1 Cor. 1:2; He is all this to us, and we have al things in Him, 1 Cor. 3:21-23. Let us claim Him and call on Him by that particular title which fits each mood or need. For your guilt He is Johowah Tsidkenu; for your weariness Jehovah Tsilka.
R e s u r r e c t i o n
S i m o n ( f r r e e i t l e a f , H P L .
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STATEMENT OF MR. JUSTICE BREWER OF THE UNITED STATES SUPREME COURT. "The existing evidence of Christ's resurrection is satisfactory to me. I have not examined it from the legal standpoint;, but Greenleaf has done so, and he is ( the highest authority on evidence cited in our courts."
the most inoffensive and peaceful man- ner, they could expect nothing but con- tempt and opposition, revilings, bitter persecutions, stripes, imprisonments, torments and cruel deaths. Yet this faith they zealously did propagate; and all these miseries they endured undis- mayed, nay, rejoicing. One after an- other was put to a miserable death, the survivors only prosecuted - their work with increased vigor and resolution. i, HE annals of military warfare /•j afford scarcely an example of t f i the like heroic constancy, pa- ^ ^ tience and unblenching cour- age. They had every possible motive to review carefully the grounds of their faith, and the evidences of the "grfeat truths which they asserted; and these motives were pressed upon their attention with the most melancholy and terrific frequency. It was therefore im- possible that they could have persisted in affirming the truths they have nar- nated, had not Jesus actually risen from the dead, and had they not known this fact as certainly as they knew any other fact. If it were morally possible for them to have been deceived in this mat- ter, every human motive operated to lead them to discover and avow their error. To have persisted in so gross a falsehood, after it was known to them, was not only to encounter, for life, all the evils which man could inflict, from wilhout, but to endure also the pangs of inward and conscious guilt; with no hope of future peace, no testimony 'of good conscience, no expectation of honor or esteem among men, no hope of happi- ness in this life or in the world to come. Such conduct in the apostles would, morever, have been utterly irreconcil- able with the fact that they possessed the ordinary.constitution of our common nature. Yet their lives do show them to have been men like all others in our race; swayed by the same motives, ani- . mated by the same joys, subdued by the same sorrows, agitated by the same fears, and subject to the same passions,
The credit due to the testimony of witnesses depends upon, first, their hon- esty; secondly, their ability; thirdly, their number and the consistency of their testimony; fourthly, the conform- ity of their testimony with experience, and fifthly, the coincidence of their testi- mony with collateral circumstances. HONESTY OF THE WITNESSES. ET the evangelists be tried by A t ] these tests. of human experience, that men ordinar- ily speak the truth when they have no prevailing motive or inducement to the contrary. This presumption, to which we have before alluded, is applied in • courts of justice, even to witnesses whose integrity is not wholly free from suspicion; much more is it applicable to the evangelists, whose testimony went against all their worldly interests. The great truths which the apostles declared were that Christ had risen from the dead and that only through repentance from sin and faith in Him could men hope for salvation. This doctrine they asserted with one voice everywhere, not only under the greatest discouragements, but in the face of the most appalling terrors that can be presented to the mind of man. Their Master had recently perished a;s a malefactor by the sentence of a public tribunal. His religion sought to over- throw the religions of the whole world. The laws of every country were against the teachings of His disciples. The inter- ests and passions of all the rulers and great men in the world were against them. Propagating this faith, even in And first to their honesty. Here they are entitled to the benefit of the general course
temptations and infirmities as ourselves. And their writings show them to have fc been, men of vigorous understandings. F, then, their testimony was not <11 true there was no possible mot- / ¿ I ive for this fabrication. were good men. But it was impossible to read their writings and not feel that •i we are conversing with men eminently ° h o l y, and of tender consciences, with men acting under an abiding sense of the presence and omniscience of God, and of their accountability to Him, liv- * ing in His fear and walking in His Ways. Now, though, in a single instance, a good man may fall when under strong tempta- tions, yet he is not found for years per- w sisting in deliberate falsehood, asserted with the most solemn appeals to God, without the slightest temptation or mo- tive, and against all the opposing inter- ests which reign in the human breast. If, on the contrary, they are supposed to have been bad men, it is incredible that such men should have chosen this form of imposture, enjoining, as it does, unfeigned repentance, the utter forsak- )- O l ) e C h r i s t i a n ' s It would have been irrecon- cilable with the fact that they f ^ M i l C i l n s t i a i i s attitude towards others should be based upon the so-called "Golden Rule," " / 4 l things whatsoever ye would that men should do to you, do you even so to them," and we believe that such a statement is right in a S S f r i S f l ^ t we are inclined to i l l m * T o u i s M i l i l l 4 4 U i
ing and abhorrence of all falsehood and every other sin, the practice of daily self-denial, self-abasement and self-sac- rifice, the crucifixion of the flesh with all its earthly appetites and desires, indiffer- ence to the honors and hearty contempt of the vanities of the world; and incul- cating perfect purity of heart and life and intercourse of the soul with heaven. It is incredible that bad men should invent falsehood to promote the reli- gion of the God of truth. The supposi- tion is suicidal. If they believe in a future state of retribution, a heaven and a hell here- after, they took the most certain course, if false witnesses, to secure the latter foi- their portion. And if, still being bad men, they did not believe in future pun- ishment, how came they to invent false- hoods, the direct and certain tendency of which was to destroy all their pros- pects of worldly honor and happiness and to insure their misery in this life? From these absurdities there is no escape but in the perfect conviction and admission that they were good men, tes- tifying to that which they had carefully observed and considered and well knew to be true.
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" M i n d n o t H i things, but condescend to men of low estate. Be not wise in your own conceits." "In honor nrefer- ring one another." The natural man suf- fers from "Racepride, Facepride Place- pride, and Gracepride," a f an BngUsh proverb quaintly states. But "God re- sisteth the proud, but giveth grace unto
the humble." James 4 6. When the think that Paul, m Rom. 12:16-21, in a proud spirit is broken, man is made more comprehensive and yet simpler humble. Do you want to see a t X n? .manner gives us the rules of Christian the humble man? Look I t the violet conduct. Luther in speaking of the It has the swetest p e r f uL yet it hides passage, says that the Christian's atti- itself. Look at the full i a i o f c o rn It tude towards others should be (1) one bends very low towards the of humility (2) one of graciousness, (3) while the empTy e l r r a i s e s i t f head one of gentleness, (4) one of magnan- proudly. "He that is greatest amonf imity. We follow his sweet suggestions "you shall be your servant/^ is^ the rulf conceraing our attitude to others. laid down by Jesus. HumiHty or meek! « i i - N o C h r l s t i a n should ness, is the fruit of the Spirit There- consider himself wise. "Woe unto them fore we are admonished, "Humble v ow- that are wise in their own eyes, and pru- selves in the sight of the Lord " "Be S j s h t - . Isa " 5 : 2 1 ' clothed with humility," and "The Lord What do h the Lord require of thee, hath respect unto the lowly; but the but to do justly, and to love mercy, and proud he knoweth .afar off." The most to walk humbly with thy God." Mic. 6:8. beautiful man is the humble man Do
you want to see a humble man?- See John the Baptist and hear him say, "The latchet of whose shoes I am not worthy to stoop down and unloose." See Paul and hear him loudly proclaim, "1 am the least of the Apostles, that am not meet to be called an Apostle.' Above all, look upon Christ Jesus the Lord, who "humbled himself and became obe- dient unto death, even the death of the cross." Learn of him, O Christian, in 2. GRACIOUSNESS. Be gracious to all, especially to those who are usually looked down upon. The Duke of Wei- lington's memory remains fresh and re- vered at all times. When he was upon his death bed, a servant approached him with a cup of tea and politely asked if he desired a drink. The gracious answer of the great man was, "If you please." He drank and, without uttering another word, died soon after. Thus the last ut- terance of the great man, who had led to victory the combined armies of the allies in the war against Napoleon, was a gracious word of acceptance of offered v j c service. He died a Christian gentleman, as he had lived. He, who is the fairest of all, Jesus Christ spoke never other words than those of gracious love, even when he was forced to pronounce words of severe arraignment and of coming 6 „„ i » 3 GENTLENESS. "If it be possible, as much as lieth in you live peaceaMy with all men." "Blessed are the meek, for they shall inherit the earth." The German poet, Gellert, has well said, "It takes two to start a auarrel and strife; if the one keeps silence, the matter is quickly settled." It seems very hard sometimes to remain silent, and the Christian may be inclined to call out "Oh, that I had wings like a dove! for then would I fly away and be at rest." Yet, he should remember Abraham's conduct toward Lot, and David's conduct your attitude towards others. man are gracious." Christian, let your speech be always with grace."
toward Saul. "Blessed are the peace- makers; for they shall be called the
children of God."
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Gentleness brings always blessings, both inwardly and outwardly. It is like oil upon the troubled waters. It is like the warm breath of the spring which causes the beautiful flowers to come forth. It is like the cooling breeze in the heat of the summer. "Avenge n o t ^, yourselves, but rather give place unto wrath; for it is written, 'Vengeance in A) mine; I will repay,' saith the Lord " ^ Christian, have you ever heard the story *' of the pious Quaker who found W» neighbor's cow feeding in his meadow? w P took the cow to her owner, and with neighbor, ready to start trouble, asked, "What would you do with her? un, Quaker, "I would bring her j n back to thee." Be gentle and a g a 4. MAGNANIMITY. "Recompense to no man evil for evil." Fire cannot ex- tory to him who has succeeded in recompensing evil with evil. The motto of the Scottish army, "Nemo me impune^ peaceable, Christian. O g ^ S t X ^ s a i d( «if f ever find*» t h y c o w a g a i n j n my meadow, I shall do something with her." The curious ,
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M a y t h e Lor ble, gentle, gracious, and magnanimous to all men. THE KING'S BUSINESS S3 ^ w o t&i f cs h i . T , I f a s t t n s s THE HEN AND THE EGG J T takes everybody to know of ignorance in those who tionirig reveals a vast amount everything; and a little ques- think themselves very wise. A French writer tells the following story: A young man from the Provinces, who was sent to Paris to finish his edu- cation, • had the misfortune of getting into bad company. He went so far as to wish, and finally to say, "There is no God; God is only a word." After staying several years at the capital, the young man returned to his family. One day he was invited to a respectable house where there was a numerous company. While all were entertaining themselves with news, pleasure, and business, two girls, aged respectively twelve and thirteen, were seated in a bay window, reading together. The young man approached them and asked: "What beautiful romance Are you reading so attentively, young ladies?" "We are reading no romance, sir; we are reading the history of God's chosen people." "You believe, then, that there is a God?" Astonished at such a question, the girls looked at each other, the blood mounting to their cheeks. "And you, sir; do you not believe it?" "Once I believed it; but after living in Paris, and studying philosophy, mathematics, and politics, I am con- vinced that God is an empty word." "I, sir, never was in Paris; I have never studied philosophy, nor mathema- tics, nor any of those beautiful things which you know; I only know my cate- chism; but since you are so learned, and say there is no God, you can easily tell me whence the egg comes?" "A funny question, truly. The egg comes from the hen." "Which of them existed first, the egg or the hen?" "I really do not know what you in- tend with this question and your hen; but yet that which existed first was the hen." "There is a hen, then, which did not come from the egg?" "Beg your pardon, miss; I did not take notice that the egg existed first." "There is, then, an egg that did not come from a hen?" "Oh, if you—beg pardon—that is— you see—" "I see, sir, that you do not know whe- ther the egg existed before the hen, or the hen before the egg." . "Well, then, I say the hen." "Very well, there is a hen which did not come from an egg. Tell me now, who made this first hen, from which all other hens and eggs come." "With your hens and your eggs, it seems to me you take me for a poultry dealer." "By no means, sir; I only ask you to tell me whence the mother of all hens and eggs came." "But for what object?" "Well, since you do not know, you will permit me to tell you. He who created the first hen, or as you would rather have it, the first egg, is the same who created the world; and this being we call God. You, who cannot explain the existence of a hen or an egg without God, still maintain the existence of this world without God." The young philosopher was silent; he quietly took his hat, and full of shame, departed, if not convinced of his folly, at least confounded by the simple ques- tioning of a child . How many there are who, like him, professing to be wise, seem very foolish, speaking evil of things they knew not of, and denying things they have never investigated. How many skeptics can tell why the leaves of an apple-tree are arranged in spirals around the stem, the fifth leaf standing directly above the first? Or why in millions of bushels of ears of corn, no ear is ever found with an odd number of rows? Can chance count? CAN YOU PROVE IT? HERE are persons who pride themselves on their powers of discernment, and who are very urgent in their demands for proof of the truth of the Bible. furthermore it is very possible that you do not mean precisely what you say. You have heard ministers speak, when you had no idea that they told the truth; an.d how am I to know that your words are more truthful than theirs. Now if you have any evidence that you are an infidel, produce it. "You profess to be an infidel, it is true, but there is altogether too much professing in these days. You do not always practice infidelity; you do many things which the Bible commands; you pay your debts; you live peaceably; you work diligently; you are temperate, and quiet, and earn your own bread; you do not abuse people, or cheat them, or slan- der them; and in all these respects you obey the precepts laid down by Christ and His apostles. In fact you keep a large proportion of the commands and precepts which are in the law of Moses; now, by what rule of justice or common sense can I believe that you are an in- fidel? "There is one thing that makes me especially doubtful in your case. There have been scores and hundreds of men who were just as positive as you are that they were infidels, who have turned about and become Christians, and de- clared that all the time they were talk- ing infidelity they did not half believe what they were saying; they had se- cret doubts about the whole matter, and were never at rest in their minds until they believed and publicly professed their faith in Christ and in the Bible. Now how do I know but in the course of a month you may do the same, and may publicly confess that your infidelity was a sham? Now if a man who claims to be an infidel cannot prove that he is an infidel, to save his life, with what grace can he find fault with Christians and demand stronger proof of the truth of the Bible than he is able to give of his own pro- fession? He says he is an infidel, but we have only his word for it; his ac- tions do not always coincide with his assertions, and so we do not know what to believe. We have far better evidence that the Bible is true than we have that he speaks the truth, and so we "believe on the Lord Jesus Christ." They must have everything proved to their satisfaction; they accept no man's "say-so." Now it is not always easy to prove things which we know to be true. Sup- pose I ask an infidel to prove that he ever had a headache, or toothache, or colic? Can he do it? Or suppose I ask an infidel to prove that he is an infidel. Can he do that? "You say you are an infidle—very well; now will you have the kindness to prove it? Assertion is one thing and proof is another, and what we need is proof There are plenty of men who say they are Christians, but they give no evidence of the fact. You say you are an infidel; now prove it. You look like a reasonable man, but infidelity seems very unreasonable; and I ques- tion whether you are so unreasonable as to be an infidel. Your mother was not an infidel; you were not brought up in an infidel family; what should cause you to become an infidel? And why should you expect me to believe that you are an infidel?" "You say you are an infidel, but there is a great deal of talk that means noth- ing People often say one thing an 1 mean another. There are plenty of peo- ple who say they are Christians, but those who know them do not believe a word of it. So, many a man has. pro- fessed to be an infidel when he was well, and has taken it all back when he was sick; and it might be just so with you. "I know you say you are an infidel, but it may be that you do not quite know yourself what an infidel is .And THE KING'S BUSINESS 55 I s 3 u 6 g i n g S e l f a n d 1 F n t b * S u c c e s s i o n ? JUDGING SELF. N. H. Canada. the Spirit, and the Spirit against the flesh, and these are contrary the one to the other. We read of some great sin committed by one of the Corinthian brethren, and Paul says to "deliver such an one to Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus" (1 Cor. 5:5). We must ever remember that God dealeth with us as with sons. "What son is he whom the father chas- teneth not? (Heb. 12:7.) How solemn are the words, "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are" (1 Cor. 3:17). "What! Know ye not that your body i3 the tem- ple of the Holy Ghost in you, which ye have of God, and ye are not your own? For ye are bought with a price, there- fore glorify God in your body, and in your Spirit, which are God's" (1 Cor. 6:19, 20). "Seeing then ye are risen with Christ mortify therefore your mem- bers which are upon earth." No doubt whatever if we do not judge ourselves for any known defilement, thus defiling God's temple, God Him- self causes His anger toward sin to be manifested, and inflicts judgment against it; the same as He did towards Ananias and Sapphira, for His own honor and glory. ARE WE IN THE SUCCESSION? By Rev. J. H. Jowett, D. D. ERE, then, is a principle. The J j J. gospel of a broken heart de- mands the ministry of bleed- ing hearts. If that succession be broken, we lose our fellow- ship with the King. As soon as we cease to bleed we cease to bless. . . . My breth- ren, are ye in this succession? Does the cry of the world's real need pierce the heart, and ring even through the fabric of our dreams? Do we "fill up" our Lord's suffering with our own suf- ferings, or are we the unsympathetic ministers of a mighty passion? I am amazed how easily I become callo'us. I am ashamed ho wsmall and insensitive is the surface which I present to the needs and sorrows of the world/ I so easily become enwrapped in the soft wool of self-indulgency, and the cries • a i f l i E that committetli sin Is of the devil, for the devil sinneth from the beginning. Whoso is born of God hath not com- --Vi f S a » V mitted sin; for his seed re- maineth in him: and he can not sin, i because he is born of God" (1 Jno. 3:8, 9). All sin is of the devil, but we know that whosoevr is born of God sin- neth not. "But if while we seek to be justified by Christ, we ourselves are * found sinning, is therefore Christ the minister of sin? God forbid. For if I y (the old man, the flesh, the corrupt nature) build again the things which I y destroyed, I make myself a transgres- r sor" (Gal. 2:17, 18). "I am crucified with Christ (the old man), neverthe- less I live; yet not I but Christ liveth in me" (Christ the new life), (Gal. 2.20). "That which is born of the flesh is flesh and that which is born of the i Spirit is spirit" (Jno. 3:6). Colossians 3:4 shows Christ to be our Life; also »- John 11:25; 14:6. Now having been made partakers of this new life, eternal life through Jesus Christ our Lord, the Apostle says: "Reckon therefore your- selves to be dead unto sin." It is not that we feel dead to it, or are dead to its motions, but as Chrsit died so we > reckon ourselves dead. We must ever be judging the flesh; crucifying it with all its affections and lusts, that it gain no mastery over us. The Apostle has ¡^ great cause to speak to.the Corinthian brethren when he says, "Let a man ex- amine himself, and so let him eat of that bread and drink of that cup." They „ did not discern for what they were * meeting; but came to feast their bodies and went so far as to be drunken. Sure- ly ly, they were walking and acting in the flesh, and not in the Spirit. -This con- y duct did not say that they were not the children of God, but the Apostle exhorts them to judge themselves, or else they would be chastened of the Lord, that they might not be condemned with the world. Luke 12:47 teaches us plainly that "That servant which knew His Lord's will and prepared not himself, neither did according to His will, shall be beaten with many stripes." How true it is that the flesh lusteth against umph, and praised their Saviour in the fire, "singing till their shriveled tongues , refused to form the sound." They are doing it in China, the little remnant of the decimated Churches gathering here and there upon the very spots of butch- ery and martyrdom, and renewing their covenant with the Lord. They are "fill- ing up that which is behind of the sufferings of Christ." They are doing it among the mission- o . - aries. James Hannington was doing It when he wrote this splendidly heroic word, when he was encountered by tre- mendous opposition "I refuse to be 4> disappointed; I will only praise! James Chalmers was doing it when, after long years of hardship and diffi- culty he proclaimed his unalterable Kg choice: "Recall the twenty-one years, give me back all its experience, give g | me its shipwrecks, give me its stand- ings in the face of death, give it me surrounded with savages with spears and clubs, give it me back again with spears flying about me, with the club knocking me to the ground—give it me back, and X will still be your mission- ary!" Are we in the succession? from far and near can not reach my easeful soul. "Why do you wish to return?" I asked a noble young missionary who had been invalided home; "Why do you wish to return?" "Because I can't sleep for thinking of them!" But, my brethren, except when I spent a day with my Lord, the trend of my life is quite another way . I can not think about them because I am so inclined to sleep! . . . My brethren, I do not know how any Christian service is to be fruit- ful if the servant is not primarily bap- tized in the spirit of a suffering compas- sion We can never heal the needs we do not feel. Tearless hearts can never be the her- alds of the passion. We must pity if we would redeem. We must bleed if we would be the ministers of the saving blood. . . . Are we in the succession? Are we shedding our blood? Are we filling up "that which is behind of the sufferings of Christ?" They are doing it among the heathen. It was done in Uganda when that handful of lads, hav- ing been tortured, and their arms cut off, and while they were being slowly burned to death, raised a song of tn- T E v a r t ^ e l i s m t " p e r s o t t a l Z 3 . C . T K o r t o n . « LESSON III. Every believer is called to be a per do - t take them at g random^ | g | Bonal worker, a soul saver Not to be are engagea Ag t h e them k guid- y y o u > w r i t e one is to be recreant to, the greatest trust ever committed to men. Keep this daily in mind. K # P P r ^ - L g r d make me a soul winner. Keep your prayer list of persons, whose salvation you are seeking, constantly before you g j i-ora gi e s e e down Pray ^ W g tQ | « l00 kout for opportunities to speak on tne x o o k o ui ^ . f o ) ° ^ ¿ i n g of the Lord. He will not Nothing is more valuable in soul saving the leading o t ™ ^ ° n a than the habit of peaking to some one f ^ ^ M g g M every day, not in a mechanical way b t comes ana t g W g g t un i ty M t l i e o p p o r that the Lord u l e y o u in a natural way. t ave certain names upon your prayer daily for opportunities and they wiU nave come. Be sure not to allow any sin to nsi uu meetings. You are creep Into your life and hinder your fel- ^ ^ e t h e w i s d o m of God in your work. lowship with the Lord. Never parade yourself as a personal The Personal Worker's Prayer List Never paraae * those One of the most important factors in ^ ° r o ^ r - h e B ®J d U C h h a s m g i ^n you to pray our work is definiteness. Many fail be- wh o i m^ e j , o ra g m J j g * y QU t o i n t e r - cause they do not start rignt. • m t h o s € H e w i n u s e you You b m ^M^mmssisat i t e r t a * & s s w B p s L a w ™ u l G o a # b a r a s g p e o p l e b y annbunc-. Show the Simplicity of Salvation. The terms used-— Look. Isa. 45:22 (See verse 21.) Illustration—Jno. 3:14, Numb. 21:9 Believe. 1 Pet. 2:6, Rom. 1:16. Illustration—Acts 16:2 5-31. Receive. John 1:12, 9:48. Illustration—Luke 19.1-10. Take. Rom. 6:23 (A gift to be taken) Illustration—Acts 3:6. Taste. Psa. 34:8. Illustration—Ex. 16:13. Eat. Jno. 6:51. Illustration—1 Cor. 11:26. These suggestions will make plain the way of salvation. No preparation to make. Nothing to seek for. Nothing to ask for. Nothing to wait for. It Is finished. One thing and only one thing the sin- ner needs to do. Accept what God of- fers,S-His Son. Hdld them to Isa. 53:5, Jno. 1:12, and press them to accept Him as Saviour and Lord. A time for prayer. Acts 3:1. An outlook for prayer. Dan. 6:10. A partner in prayer. Matt. 18:19. A helper at hand. Rom. 8:26. An advocate at court. Rom. 8:34. A Father on the throne John 16 :27. J. H. S. dens your soul with desire for them. The Second Class of Inquirers. The Anxious. We have had the indifferent, now we take the anxious. There are not many who are anxious compared with those who are indifferent, yet we find that there are those whom the Spirit has stirred with desire to be at peace with God, and who are anxiously awaiting the messenger of God like the Eunuch in Acts 8. The indifferent need to he con- victed but the anxious need the Gospel, and we must know the Way of Salvation and be able to make it plain. The Finished Work of Christ. God loves men, and has manifested it in the Gift of His Son. John 3:16-17. We must show that God has done every- thing that is necessary in behalf of sin- ners. Isa. 53:5, 6. He was wounded for my transgressions, bruised for my iniquity. (Let the inquirer read it in that form.) 1 Pet. 2.24. Who His own self bore my sin in His own body on the tree. " p r a t e r 3 ò e a l s Of argument. John 18:1. Of attitude. Eph. 3:20. Of spirit. Phil. 4.6. Of petition. Luke 11:1. Of condition. Acts 21:14 Of exhortation. Eph. 6:18, 19. A place for prayer. Matt. 6:6. £ail\) « f a c t * o f » ? X I f . s . THE SCIENCE OF CCD grasp of them. Of all subjects of knowl- edge none are so necessary and worthy of study and presentation as that of God. He is the One Being of whom all things and all events bear witness. All things that are made, and all that come to pass, are chiefly to make Him and His wise and sovereign Will known to His intelligent and moral universe. Theol- ogy has been justly called "The Queen of Sciences," for every page of knowl- edge is a page of theology. We shall try to set forth, by these papers, in clear and simple words and in logical order the main truths about God as He has revealed Himself to u* ^ ¡ i N our last we made some prac- «41 tical remarks on the knowl- CU edge of God, and the sources of that knowledge. We mean to speak more systematically and fully. The science of God is called theology. "Systematic Theology" is a scientific statement of the known facts about God. Some speak slightingly, and hence thoughtlessly, or ignorantly, of Theol- ogy. There can be no exact and all- around knowledge of any subject with- out a thorough study of all the known facts, from all available sources, and systematic statement and all-embracing heavens declare the glory of God, and the firmament sheweth His handiwork" (Psa. 19:1), how vastly more to the as- tronomer and mathematician, who sees ten thousand wonders where the other sees one, and more wonderful wonders, too, by far. And this order of nature tells the story of God's all-glorious B,eing, not so much in its details as in its infinite order and unity, and this is seen only when the-facts are reduced to, and set down in, order, in a systematic statement, that is a scientific statement, which is science. Such a statement of divine things is the science of ; God. There is much false science respecting all things as well as God, but when the facts are allowed to do all the talking, whether about the Word or the World, it is then that we get true science, that is reality. Now nothing so detects and gffl eliminates error, either in creed or syl- labus as a logical, systematic, compre- -»I hensive exhibition of the argument. The truths dovetail into each other, the ^ errors are round pegs in square holes. The, reason why the historic faith still stands, and will stand, is because it fits the facts and the facts fit. The reason theories of unbelief have fallen in pieces, and will continue to fall, is that they can not bring the facts, all the facts, into a harmonious whole. Do not stop with a haphazard assortment of doctrines. God gives you the pieces. Put them together. So you shall .say, "This is the finger of God." 4 a the future (whither we are going). Be- lieve the Bible as long as you can, but when you get where I am you can believe it no longer." H. S. H. C. AN The report IMPOSITION, that a guest entering, his room at a hotel, and finding a Bible there, rang up the bell boy and ordered it removed. ' The boy reported to the proprietor, who sent him back to tell the guest his. room was better than his company. He wanted no guest who wanted no Bible. Yet he did not profess to be a believer! The foe of the good Book is not to be trusted, and in school is a menace to the purity of boys and to the virtue of girls. Gideon's ^ t l )e Way i f . s . in His World, His Word, and His Image, which is. man, and especially that Man Who is "the brightness of His Glory and the express Image of His Person" (Heb. 1:3). One who will follow step by step and fix in his mind the main and minor points as they are' brought out should become able easily to recall and repeat the whole outline, and so "be able to give" (in a way worthy of the great theme) to every man a reason for the hope that is in him" (1 Pet. 3:15); and no one needs such a reason more than one's self. One is not ready to do this, however sound his faith may be, who knows truths, or doctrines, merely in a disconnected way. The flowers are beautiful to the peasant. They teach him that God will "much more clothe him," since He clothes the flowers of the field more gloriously than regal- robed Solomon; but how much beside they say of His wisdom, and glory, and grace to the devout botanist who sees not only the symmetry, beauty, and or- der of a single bloom, or variety, but the wisdom, and harmony in diversity of the world of vegetation, the genuses, families, and orders, so unlike, and yet so like that they become to him a uni- verse of flora. If the peasant has rea- son to believe in a God and beneficent Author of mankind and Giver of all good, the botanist has immeasureably more. If to the untaught mind "the f l o t e s » ? 3 HIGH SCHOOL They were reading HIGHER CRITICS, the mythologies of Greece and Rome, in the St. Paul "High." "But we don't believe these stories, do we?" said an embryonic higher critic. "No, certainly not," replied his high cultured instruc- tress, "no more than we do those of the Bible." H. S. H. C. TN An instructor in a Los " High " stretohed one hand in LOS ANGELES. A n g e l e s one direction, saying, "We know noth- ing about the past (whence we came)"; and the other in the opposite direction, saying, "and we know nothing about THE PUBLIC The expediency of SHOLLD PROTEST. barring sectarian r e l i g i on f r om common schools must be conceded, though a large majority of the Amer- ican people, true to their traditions and the integrity of our social institutions, would wish the Bible in the schools But every fair-minded man must admit that if the Gospel and the Bible are barred, infidelity should not be allowed to ex- ploit itself there. What is good for the gander, is good for the goose. Let them teach pagan myths, they bear their own refutation; but if the Word of Truth, which bears Its own commendation, is excluded, let them not Blander it behind its back. H. S. H. C. But Los Angeles is to be BRAINS. congratulated (?) to retain the brillian't intellect above quoted, an instructor of its coming citi- enship. He has got beyond the super- stition of Christendom; he is advanced. Neither Newton, nor Bacon, nor Kepler- neither Shakespere, nor Wordsworth', nor Cowper; neither Webster, nor Gladstone, nor Bismarck; neither Ber- keley, nor Hamilton, nor McCosh; nei- ther Bancroft, nor McCauley, nor Von Ranke; neither Romanes, nor Mivart, nor Kelvin; neither Blackstone, nor Greenleaf, nor Harlan; neither of these had penetrated the depths, nor climbed the heights attained by our High School higher critic. But who are these? Reader, among the constellations of thé intellectual heavens they shine as stars of the first magnitude who, with myr- iads of others of like power, or little less brilliancy, believed the Bible- as- similated the Bible; lived, moved, and had their spiritual being in the Bible; and, at last, fell asleep in its embrace of peace, and hope, and power. How shall we catalogue our Los Angeles star' Shall we write him of the first magni- tude, and then—some! "THE GOSPEL OP Under this head THE KINGDOM." in the Homiletic Review of 1911, Dr. Josiah Strong gave a series of papers on social reforms. His title could scarce be more inapt. Social reform is not a gospel; it is political economy pure and simple. "The Gospel" is the declara- tion of God's grace with power unto complete and eternal salvation. Dr. Strong's philosophy is as Utopian as Plato's Utopia, and as an ultimate bene- fit to man no improvement on it. "The Kingdom" is "not meat and drink," comfortable wear, and respectable hous- ing, "but righteousness, peace, and joy in the Holy Ghost." The latter element the scheme makes no account of; its peace is superficial, and in the nature of the case precarious; its righteousness is not "the righteousness of God by the faith (and blood) of Christ." "The Kingdom" is one which only regenerate men can "see," and only "twice boru" men can "enter"; and only the coming Christ can establish. "Social Christianity" is meant philan- thropy and "good citizenship" bettering social, moral, and economic conditions among men. That this is not to be distinguished as Christianity is clear from the fact that citizens and philan- thropists of all phases of beliefs and disbeliefs organize and co-operate as one. Social Judaism, or Platonism, or Confucianism, or philanthropy would better designate it. Christians are "dis- ciples" in the faith and teachings of Jesus Christ (Acts 11:26), a Church or Ecclesia called out of the society of this age. Social Christianity is peculiar to the saints, who are exclusively "one body," "one Spirit," whose members consist socially, and have "fellowship with the Father and the Son"; . a citizenship, among aliens (Eph. 2:12, 19). It stands to reason, as well' as' Scripture, that no conglomerate of be- lieving and unbelieving men can consti- tute Christian society, or institute Social Christianity. If we could have more real social Christianity, more would be saymg, "We will go with you, for we perceive that God is with you." God bless every good word and work; and reward every philanthropist according to his works; and let our hands do what they find to do; but discriminate. One is not "filled with the Spirit" because he is not "drunk with wine"; there is no 'rest for the wicked" even under an eight-hour law; "the wages of sin is death," whatever may be that of labor- natural men are "wretched, and miser, able, and poor, and blind, and naked (Rev. 3:17), however hygiened, housed rich, asylumed, arrayed, or even bap- tized as that very respectable and com- tortable Laodicean community (Rev 3:17). You can't make heaven by whitewashing hell. SOCIAL new CHRISTIANITY, heading, for 1912, is hardly better. By Dr. Strong's i n t e r r o g a t i o n ^ p o i n t s » ? X K . 5 . "Don't you think there i si nGod much that i s incomprehensible?" Manifestly. Therefore i t stands writen, "Canst thou find out th eAlmighty t o perfection," (Job 1 1 : 7 ); an dagain "How unsearch- able ar eHi sjudgments an dHi s ways past finding out, " (Rom . 11.33) . Bu t you misapply th e principle i n your Scripture interpretation. Yo ucriticise as i f yo uknew al labout Go dwhen yo u "wrest" ( 2Pet .3:16) th e"hard saying" (Jno. 6 : 60 ) thinking "Go d could not , have uttered these exact words, they are no tlike Him. H ei s incomprehensi-. ble, th eprophet misunderstood." Where- as yo ushould say ,"This i s a hard say - ing" bu tGo di s unsearchable; H ei s not what I fancy Hi mt o be ,bu twhat He ha srevealed Himself t o be. " "Can Psalm 2:4 ,b e th eexact expres- sion o f God? Would H eever hold a lost soul i n derision?" Th eword does no t say that H ewould laugh a ta "lost soul." The anti-Christian powers o f earth ar e seen marshalling their puny wisdom an d strength Impiously against omniscent omnipotence, wh oca nbu tlaugh a t an d mock their folly? I t i s a s a naughty child beating an dkicking th e strong man wh olaughs an dmocks a t it s feeble resistance—yet i n n o vindictive spirit. What i s more ludicrous than pigmy ma n "Kicking against th e pricks?" (Act . 9 : 5 ) ."How ca nw e sup - pose that Go dwould make th emistake of repeating in .Ezra I. ; what wa sal - already written i n II . Chro. 36? " Ho w do yo uknow that this wa sa mistake? Can a writer never repeat himself, es - pecially i n another connection, bu tb y mistake? Or ,a s i t i s i n this Instance, a different writer copy, o r restate a re - cord bu tb ymistake? Was i t a mistake for Paul t osa yt o th eRomans, "the just shall live b yfaith," and to repeat i tt o the Galatians," an dagain t o th e Hebrews? And must w ereject th etruth that Go d spoke i n each case through Paul be - cause these instances were al l quoted from Habbakuk? Di dno tGo dinspire and control th eEvangelists because th e synoptics tell practically th esame story? Wouid i t b emore honor t o Go d fo r Hi m to us eme nan dimpart information i n a manner unnatural, no t customary among me nthan contrariwise? Go d does no tstultify himseilf b y repetition. Sometimes I feel an dpray earnestly, at others I d ono tfeel; ar em y prayers acceptable i n the latter Case?" That w o should ever come t o th egracious Lord God, and plead 1or the blessings o f salva- tion; th ewelfare o f ou rbeloved; th e conversion o f solus; an d th e evangeliza- tion o f th e world without feeling, i s shameful an dshows Si nha sdulled ou r sensibility. Bu t prayer rests o nM no t feeling. I fth efacts o f prayer, faith, sin - cerity, an dtrue desire; God, th eprom- ise, an dtn eneed, remain, ou rprayers are acceptable i n Jesus Christ, th esame yesterday, and' today, an dforever. I f you meant i t yesterday, when yo ufelt, you mean i ttoday, when you d ono tfeel; you desire t o feel, an dt o have a sense of adoring gratitude. W ehave "a n High Priest wh oca nb e touched with the feeling o four infirmity." H ealways feels, an dfeels fo rus ,a s well a s with us. W e ar e accepted i n Him ,an d heard i n Him ,b y virtue o f Hi schoice, for w ear echosen i nHim eternities ago . He ca n no t change, an d s o long a s we change only i n feelidpg, not , i n will an d purpose an d belief i nHi m He hears. T o remember, an d t o meditate o n these things does much to restore feeling. Th efact that i s the thing, no tth efeel. "How ar ew e t o understand (Gen . 49:10) . Wa sno t 'th escepter' taken from Judah before Christ ("Shiloh") came?" Th etext ha sseveral possible renderings. Perhaps n oother verse ha s had more wresting this wa yan d that. We ma ydeal with th e question more fully i n th enext issue. Th e fact that neither translation ca nb e dogmatically asserted cancels i t a sa n argument posi- tively identifying Jesus a s th eMessiah; but very fe wdeny that i t i s Messianic, the ol dJewish commentators agreed i n this. Th emost natural rendering an d most harmonious with other predictions, is absolutely true t o th eHebrew, "Th e scepter shall no tdepart frotn Judah for - ever; fo rShiloh shall come; an dt o Him shall th eobedience o f th epeoples be. " The Heb . fo r "until" means also "for - ever." Judah's throne ha sfallen; bu t not forever; th ePrince o f Peace shall restore it .
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